Shloka 51

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

मन्त्रज्ञो मन्त्रवित् प्राज्ञो मन्त्रराट् सिद्धपूजितः सिद्धवत्परमः सिद्धः सर्वसिद्धिप्रदायिनः

Transliteration

mantrajño mantravit prājño mantrarāṭ siddhapūjitaḥ siddhavatparamaḥ siddhaḥ sarvasiddhipradāyinaḥ

Translation

Er ist der Kenner der Mantras und der wahre Meister des Mantra-Wissens; der Allweise, der König der Mantras. Von den Siddhas verehrt, ist er der Höchste unter den Siddhas—selbst ewig vollkommen—und der Spender jeder Vollendung (siddhi) für den gebundenen paśu, der bei Pati, dem Herrn, Zuflucht nimmt.

Word by Word

• मन्त्रज्ञः: knower of mantras

• मन्त्रवित्: expert in the science/application of mantras

• प्राज्ञः: supremely wise, discerning

• मन्त्रराट्: king/sovereign of mantras

• सिद्धपूजितः: worshipped by Siddhas (perfected beings)

• सिद्धवत्परमः: the highest among those endowed with siddhi / supreme like the Siddhas

• सिद्धः: ever-accomplished, eternally perfect

• सर्वसिद्धिप्रदायिनः: bestower of all siddhis (spiritual attainments)

Speaker

Suta Goswami (narrating the Shiva-Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Siddhas

FAQs

What is the importance of this verse in the context of Linga worship?

It frames Shiva, worshipped as the Linga, as the Mantra-Sovereign who makes worship efficacious—granting mantra-fruit and spiritual attainments when the devotee performs japa and puja with right understanding.

How does this verse describe the nature of Shiva (Shiva-tattva)?

Shiva-tattva is presented as self-perfect (siddha) and sovereign over sacred sound (mantra), the supreme Pati who governs the power by which knowledge and liberation-oriented attainments arise.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa supported by Pashupata-oriented discipline: receiving/knowing mantra properly (mantrajña, mantravit) and worshipping Shiva so that siddhi matures into higher realization rather than mere powers.